The pleasure which is derived from accurate and conclusive argument, is still farther encreased when each link of reasoning has its separate support in appropriate and striking facts; and it is exalted to the highest degree which can affect a refined and humane mind, when the theory and facts produce a conclusion in which the benevolent and gentle feelings may deeply sympathize.
An argument may be correct, but it will never be really interesting if deficient in striking facts, or if its conclusions are repugnant to the amiable sentiments of the heart.
This appears to be the reason why metaphysical speculations have never become generally interesting;
In the same manner, when Buffon produces a series of very curious facts to prove the existence of blunder, defect and malignity, in place of skilful and benevolent contrivance in the plan of created beings, we feel no pleasure in the melancholy discovery, and take no interest in the triumph of the pragmatical naturalist.
The following argument in favour of the Irish Catholics, has so far a right to some claim on the public attention; the facts which support it are new and striking, and its result is favourable to the moderate and benevolent affections.
The general conclusion which we shall attempt to prove, is simply this: That religious sentiment, however perverted by bigotry or fanaticism, has always a tendency to moderation, if not indifference; that it seldom assumes any great portion of activity or enthusiasm, except from novelty of opinion, or from opposition, contumely and persecution, when novelty ceases: That a government has little to fear from any religious sect, except while the sect is new; give a government only time, and provided it has the good sense to treat folly with forbearance, it must ultimately prevail. When, therefore, we find a sect, after a long lapse of years ill-disposed to the government, we may be certain that government
The particular conclusion we shall attempt to prove, is, that the Catholic religion, in Ireland, had sunk into torpor and inactivity, till government roused it with the lash; that even then from the respect and attachment which men are always inclined to pay to government, there still remained a large body of loyal Catholics, that these only decreased in number from the rapid encrease of persecution; and that after all, the effect which the resentment of the Roman Catholics had in creating rebellions, has been very much exaggerated.
On these grounds we close with the adversaries of the Catholic claims. They say, it is the nature of the religion which makes the Catholics disaffected, and therefore the religion must be suppressed. We say, that even allowing that the principle of the religion is bad; still, that if it were left alone, it would become indolent and innocuous; that it is the principle of persecution adopted against the religion which makes the Catholics zealous and disaffected, and that therefore the persecution should be dropped.
It is difficult to know whether the facts that are to be produced in support of this opinion, will bring conviction to the mind of the reader, but at all events they are neither trite nor important (sic).
The first difficult fact those writers (who attribute Irish rebellions solely to the antipathy of Catholics to a Protestant government) have to encounter, is, that rebellions were just as frequent while the government was Catholic, as when it became Protestant; and that the most formidable rebellion which ever shook the English power in Ireland, broke out thirty years before the reformation, and continued with little intermission, until the aera of the reformation.
In the reign of Henry VII. 1504, a general confederation of the Irish princes took place, headed by Ulrick Burke, Turloh O'Brien, Melrony O'Carrol, &c. &c. who collected the greatest army that had been in Ireland since the conquest. They fought a bloody and hard contested battle with the Lord Deputy Kildare, at Knocklow i. e. Cnoc-Tuagh, in Connaught.
In Henry VIII.'s reign, before the reformation, the English were defeated at Monetrar i. e. Moin na m-brathar(?), by an army under the command of the Earl of Desmond's son, Tirlagh O'Brien, and McWilliam. (Ann. 1510.).
In the year 1513, McWilliam took the Castle of Dunluse, and we read that ‘the Irish met with very little opposition this winter: they ravaged the country as they pleased, but that they paid dear for it next Spring.’
In 1514, we find the Deputy attacking the Irish, chieftains, O'Moor and O'Reyly.
In 1516, the Deputy slew Shane O'Tuathal, besieged Lemevan Castle, took Clonmel, invaded Ulster, took the Castle of Dundrum, conquered Fylemy McGennis, and (as it was technically termed in those days) preyed Tyrone. The citizens of Dublin were likewise defeated in Imale.
In 1519, Con O'Nial invaded Meath.
In 1521, we find mention of the Byrnes being in rebellion.
The same year a confederate army of the O'Mordris, O'Connors, and O'Carrols, defeated the English.
In 1523, the Earl of Desmond, meditating a rebellion, applied to the French King for assistance.
In 1523, O'Nial was in rebellion.
In 1528, we find the English power so reduced, that they paid tribute (called black rents) to the Irish chieftains, for protection. O'Connor invaded even the Pale; the Lord Deputy was too weak to revenge the injury, but withheld O'Connor's pension; O'Connor, in return, took the Deputy prisoner.
In 1529, Kildare, by means of his daughter, Lady Slane, raised a great confederacy among the Irish chieftains.
In the same year, a negociation between the Emperor Charles V. and the Earl of Desmond, only proved ineffectual by the Earl's death.
Fresh insurrections of the O'Tuathals, O'Connors and O'Carrols succeeded, and were closed by the great rebellion of Lord Thomas Fitzgerald; which brings us to the period of the reformation.
Here then we present a considerable difficulty to our opponents, who have attributed all the succeeding rebellions solely to the antipathy of Catholics to a Protestant government; for they are bound to shew that the causes which produced these rebellions, previous to the reformation, ceased to operate, before they can reasonably assign the whole effect of succeeding rebellions to the influence of religion. Unless they can plainly make this appear, they must have grossly exaggerated the supposed influence of religion in producing these unfortunate events; and it is even very possible that this influence, which they attribute to religion, did not at the time exist.
Now, we maintain this is the very fact; that the influence of the Roman Catholic religion in producing insurrections, has been without measure exaggerated; that it had no such influence until long after the reformation; and that when it did acquire that influence, it was because it was persecuted, and not because it wished to persecute.
To place this in a clearer light, we will examine the relation which the Catholic religion had with events in Ireland from the period immediately before the reformation, to the great rebellion in the reign of Charles I.; we will endeavour to shew how little connection it had with rebellions, until its animosity was awakened by the intemperate and injurious conduct of the Protestants, and to draw from numerous and striking facts, a fresh proof (if fresh proofs are wanting) that humanity, justice, toleration and gentleness, are the wisest means which a Government can use in correcting the religious errors of its subjects.